34<\/strong>. he set meat<\/em> (Greek, a table<\/em>) before them<\/em> ] He would not leave them a moment in the dungeon, but testify to them, how the dawning of faith had filled him with joy.<\/p>\n and rejoiced, believing in God with all his house<\/em> ] The Greek adverb which is represented by the last four words in English would be better combined with the first verb, “and rejoiced with all his house.” (So R. V.<\/em>) The concluding verb gives the reason for the joy, and would be more fully rendered “having believed in God” or “having believed God.” “To believe on the Lord Jesus” was the exhortation in Act 16:31<\/span>. By this later expression we understand what was implied in the first. The belief on Jesus is to believe what God has revealed concerning Him. This had been explained in “the word of the Lord” which they had heard the word which told how Jesus fulfilled all the prophecies, and by His acts on earth shewed that He was the Son of God.<\/p>\n It is scarcely possible to help being struck in this chapter with the account of the effect of the first preaching of the Gospel in Europe. We see at once its universality and its power. The first notable convert is Lydia, the Asiatic settler, a woman evidently of wealth, position and refinement; then the demoniac slave-girl is made an instrument of proclaiming the presence and power of the Most High God; and last, the Roman jailor, of a class, insensible as a rule and hardened by habit, and also disposed to despise the Jews who were the bearers of the message of the Gospel. The converts of Philippi were types and an earnest of how Christ’s cause would make its way.<\/p>\n He set meat before them – <\/B>Food. Greek: he placed a table. The word meat formerly meant food of all kinds.<\/P> And rejoiced – <\/B>This was the effect of believing. Religion produces joy. See the notes on Act 8:8<\/span>. He was free from danger and alarm; he had evidence that his sins were forgiven, and that he was now the friend of God. The agitating and alarming scenes of the night had passed away; the prisoners were safe; and religion, with its peace, and pardon, and rejoicings, had visited himself and his family. What a change to be produced in one night! What a difference between the family when Paul was thrust into prison, and when he was brought out and received as an honored guest at the very table of the renovated jailor! Such a change would Christianity produce in every family, and such joy would it diffuse through every household.<\/P> With all his house – <\/B>With all his family. Whether they believed before they were baptized or after is not declared. But the whole narrative would lead us to suppose that, as soon as the jailor believed, he and all his family were baptized. It is subsequently added that they believed also. The joy arose from the fact that they all believed the gospel; the baptism appears to have been performed on account of the faith of the head of the family.<\/P> <\/p>\n Verse 34. He set meat before them<\/B><\/I>] They were sufficiently exhausted, and needed refreshment; nor had the apostles any such inherent miraculous power as could prevent them from suffering through hunger, or enable them to heal their own grounds. As they were the instruments of bringing health<\/I> to his soul<\/I>, he became the instrument of health<\/I> to their bodies<\/I>. Genuine faith<\/I> in Christ will always be accompanied with benevolence<\/I> and humanity<\/I>, and every fruit that such dispositions can produce. The jailor believed-brought<\/I> them into his house-washed their stripes-and<\/I> set meat before them<\/I>.<\/P><\/p>\n Into his house; which was close unto, or a separate part of, the prison, into which they did ascend, being before in a low dungeon. <\/P> He set meat before them; Paul and Silas had been long fasting, and in any season of the night it was a mercy to them to have a table spread for them. <\/P> Rejoiced; finding the effects of his faith, peace with God, and joy in the Holy Ghost; which was not a little augmented, in that he had his family admitted into the covenant of Gods grace, they also believing, and being baptized. <\/P> <\/p>\n 34. And when he had brought theminto his house, he set meat before them and rejoiced, believing<\/B>thatis, as the expression implies, “rejoiced because he hadbelieved.” <\/P> in God<\/B>as a convertedheathen, for the faith of a Jew<\/I> would not be so expressed[ALFORD]. <\/P> with all his house<\/B>thewondrous change on himself and the whole house filling his soul withjoy. “This is the second house which, in the Roman city ofPhilippi, has been consecrated by faith in Jesus, and of which theinmates, by hospitable entertainment of the Gospel witnesses, havebeen sanctified to a new beginning of domestic life, pleasing andacceptable to God. The first result came to pass in consequencesimply of the preaching of the Gospel; the second was the fruit of atestimony sealed and ennobled by suffering” [BAUMGARTEN].<\/P><\/p>\n And when he had brought them into his house<\/strong>,…. After he and his family had been baptized, either in the pool in the prison, or in the river near the city of Philippi:<\/p>\n he set meat before them<\/strong>; he spread a table for them, with provisions to refresh them after all their fatigue; partly by stripes and imprisonment, partly by the exercises of prayer and praise, and also by the ministration of the word, and the administration of the ordinance of baptism to the jailer and his family:<\/p>\n and rejoiced, believing in God with all his house<\/strong>; he and his rejoiced at the good news, of peace and pardon, righteousness, life, and salvation, which the Gospel brought unto them; they rejoiced in Christ Jesus, in his person, offices, grace and righteousness; believing in him who is truly and properly God, they were filled with joy unspeakable, and full of glory; with a joy that always attends true faith, and which a stranger intermeddles not with; and they rejoiced that they were admitted to the ordinance of Christ, and were among his baptized followers; so the eunuch, after baptism, went on his way rejoicing, Ac 8:39<\/span>.<\/p>\n He brought them up <\/B> (<\/SPAN><\/span>). Second aorist active participle of <\/SPAN><\/span>. It looks as if his house was above the prison. The baptism apparently took place in the pool or tank in which he bathed Paul and Silas (De Wette) or the rectangular basin (impluvium<\/I>) in the court for receiving the rain or even in a swimming pool or bath (<\/SPAN><\/span>) found within the walls of the prison (Kuinoel). Meyer: “Perhaps the water was in the court of the house; and the baptism was that of immersion, which formed an essential part of the symbolism of the act.”<\/P> Set meat <\/B> ( <\/SPAN><\/span>). Set a “table” before them with food on it. They had probably had no food for a day.<\/P> With all his house <\/B> (<\/SPAN><\/span>). Adverb, once in Plato, though usually <\/SPAN><\/span>. In LXX, but here alone in the N.T. It is in an amphibolous position and can be taken either with “rejoiced” (<\/SPAN><\/span>) or “having believed” (<\/SPAN><\/span>, perfect active participle, permanent belief), coming between them. The whole household (family, warden, slaves) heard the word of God, believed in the Lord Jesus, made confession, were baptized, and rejoiced. Furneaux considers the haste in baptism here “precipitate” as in the baptism of the eunuch. But why delay? <\/P> <\/p>\n Brought [] <\/SPAN><\/span>. Lit., “brought up [] <\/SPAN><\/span>.” His house would seem to have been above the court of the prison where they were. See on took, verse 33. <\/P> Believing [] <\/SPAN><\/span>. More correctly, having believed; assigning the reason for his joy : “in that he had believed.”<\/P> <\/p>\n <\/strong><\/p>\n 1) “And when he had brought them into his house,”<\/strong> anagagon te autous eis ton oikon) “And bringing them up into the house,” after the post-midnight baptismal service. They perhaps were baptized in the river by which the women resorted, went aside frequently, for prayer. And upon returning to the house or home of the new Christian, home of new disciples, to show hospitality and comfort to them, Rom 12:13<\/span>; 1Ti 3:2<\/span>; Tit 1:8<\/span>; 1Pe 4:9<\/span>.<\/p>\n 2) “He set meat before them,”<\/strong> (parentheken trapzan) “He set a table (of food) before them,” as an act of Christian hospitality, Psa 23:5<\/span>; Heb 13:1-2<\/span>.<\/p>\n 3) “And rejoiced,”<\/strong> (kai egalliasato) “And he exulted, or simply exuded great joy,” with Paul, Silas, and his household, Php_4:4; 2Co 1:3-4<\/span>; Rom 12:12<\/span>; 1Th 5:16<\/span>; 1Pe 4:13<\/span>.<\/p>\n 4) “Believing in God with all of his house.”<\/strong> (panoikei pepisteukos to theo) “With all his household who had believed in and were believing in God,” not only for salvation but also to lead them in obedient service and stewardship to Christ, 1Co 3:9<\/span>; 1Co 4:2<\/span>; Eph 2:10<\/span>; Jas 1:22<\/span>; Mat 5:15-16<\/span>.<\/p>\n Two homes had now been dedicated to Christ in Philippi:<\/p>\n 1) One from preaching the gospel – Lydia’s home.<\/p>\n 2) One from suffering, prayer, singing and in-house witnessing- -the Philippian jailer’s.<\/p>\n Three saved parties were reached there:<\/p>\n 1) Lydia – – – a proselyte.<\/p>\n 2) The slave girl – – – Greek damsel.<\/p>\n 3) The Philippian jailer, the Romans.<\/p>\n − <\/p>\n 34. He rejoiceth that he believed. The external profession of faith was before commended in the jailer; now the inward fruit thereof is described. When he did lodge the apostles, − (225) and was not afraid of punishment, but did courteously entertain them in his own house, otherwise than he was enjoined by the magistrate, he did testify that his faith was not idle. And that joy whereof Luke speaketh in this place is a singular good thing, which every man hath from his faith. There is no great torment than an evil conscience; for the unbelievers, though the seek by all means to bring themselves into a certain amazedness, yet because they have no peace with God, they must needs quake and tremble. But admit they perceive not their present torments, yea, they rage and play the madmen through mad and unbridled licentiousness; yet are they never quiet, neither do they enjoy quiet joy. − (226) Therefore, sincere and quiet stable joy proceedeth from faith alone, when we perceive that God is merciful to us. In this respect, Zacharias saith, “Rejoice and be glad, O daughter of Sion, behold, they King cometh.” Yea, this effect is everywhere in the Scripture attributed to faith, that it maketh the souls joyful. Therefore, let us know that faith is not a vain or dead imagination, but a lively sealing [sense] of the grace of God, which bringeth perfect joy by reason of the certainty of salvation, whereof it is meet that the wicked be void, who do both fly from the God of peace, and disturb all righteousness. <\/p>\n (225) − <\/p>\n “<\/p>\n Hospitaliter,” hospitably. <\/p>\n (226) − <\/p>\n “<\/p>\n Nec sereno gaudio potiuntur,” nor do they obtain serene joy. <\/p>\n (34) He set meat before them, and rejoiced.<\/strong>Literally, set a table before them.<\/em> The two sufferers may well have needed food. If the tumult had begun, as is probable, as they were going to the proseuclia<\/em> for morning prayer, at the third hour of the day (9 A.M.), they had probably been fasting for nearly twenty-four hours. They were not likely to have made a meal when they were thrust into the dungeon. The joy of the meal reminds us of that noted as a chief feature of the social life of the disciples at Jerusalem in Act. 2:46<\/span>. The new hope, succeeding to the blank despair, brought with it what we may well describe as a new joy in the Holy Ghost (Rom. 14:17<\/span>). The absence of the specific term of breaking bread excludes the idea of its having been, in the later sense of the term, an eucharistic feast; and St. Paul would probably have hesitated to admit the new convert to the Supper of the Lord without further instruction, such as we find in 1Co. 10:15-17<\/span>; 1Co. 11:20-34<\/span>; but the meal at which the teachers and the disciples, so strangely brought together, now sat down may, at any rate, be thought of as an agape <\/em>or feast of charity. (See Note on Jud. 1:12<\/span>.)<\/p>\n 34<\/strong>. <\/strong> Brought them<\/strong> The Greek word signifies brought them up: <\/em> implying that his house was above the prison. All the previous transactions have been below. Rejoiced, <\/em> , whole-housely. <\/em> Such is the expressive Greek word. And whether these were infants or not, we are to recollect how completely by the Hebrew law, and still more by the Roman law, the family was identified with its head. When Abraham entered into faith with God (Gen 17:23<\/span>) he “took Ishmael, <\/em> his son, and all that were born in his house, and all that were bought with his money, every male, etc., and circumcised the flesh of their foreskin in the self-same day.” Still more by the Roman law was the personality of the family lost in the father, who could scourge, sell, or execute them at pleasure. Hence, we cannot fairly understand the various phrases here, thy name<\/strong>, Act 16:31<\/span>; in his house<\/strong>, Act 16:32<\/span>; all <\/em> his<\/strong>, Act 16:33<\/span>; whole-housely<\/strong>, Act 16:34<\/span>; otherwise than that all were as infants, <\/em> with their faith actually submitted to and contained in his faith, under the assumption that all were hereafter to be taught, discipled, and saved in the Christian religion.<\/p>\n ‘And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God.’<\/p>\n Furthermore he also brought them into the part of the prison building which was his home, and set food before them. And he and all his house were rejoicing greatly ( a sign of the working of the Holy Spirit. This work was genuine) because they had believed in God.<\/p>\n We see here that the jailer was already a new creation (2Co 5:17<\/span>). Never before had he bathed prisoners wounds, fed them at his table, and rejoiced greatly in God. He was a new man. And many a prisoner in the future would have cause to rejoice in it. As another has said, ‘I care not a jot for that man’s religion whose very dog and cat are not the better for it’. His prison would never treat people in the same way again.<\/p>\n 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 34. And rejoiced, believing<\/strong> ] A prick with a pin may and doth many times let out corruption as well as lancing. Some suffer more throes in the new birth, some less. But many meet with greatest trials find terrors after conversion. When men take little fines, they mean to take the more rent. <\/p>\n 34.<\/strong> ] <\/strong> .<\/strong> , see reff. and note on Act 16:30<\/span> .<\/p>\n <\/strong> ] Winer renders ‘as one who has placed his trust in God:’ but, as De W. observes, must give the ground<\/em> of his rejoicing (see 1Co 14:18<\/span> (rec.), , ‘I give thanks that I speak’). Thus the meaning will be, rejoiced that he with all his house had been led to believe<\/strong> (and thus as a necessary consequence to believe in<\/em> ) God<\/strong> .<\/p>\n The expression . <\/strong> could only be used of a converted heathen<\/em> , not of a Jew<\/em> : in ch. Act 18:8<\/span> , of a Jew, we have .<\/p>\n Act 16:34<\/span> . : closely connects this second proof of his thankfulness with the first .: “he brought them up into,” R.V.; Blass thinks that the means that he brought them up from underground, but it may simply mean that the house was built over the prison; see also Knabenbauer in loco.<\/em> .: the phrase is a classical one, so in Homer, also in Polyb.; so in Homer a separate table is assigned to each guest, Odys.<\/em> , xvii., 333; xxii., 74. But the word is also used as implying the meal on the table see . and ., cf.<\/em> Tob 2:2 , , . Psa 77:20<\/span> . Paul makes no question about sitting at meat with the uncircumcised (Weiss). : it is suggestive that St. Luke uses the cognate noun of this same verb to describe the intense exulting gladness of the early Church at Jerusalem in their social life, Act 2:46<\/span> here was indeed an Agape, a Feast of Love, cf.<\/em> 1Pe 1:6<\/span> ; 1Pe 1:8 ; 1Pe 4:13<\/span> (Mat 5:12<\/span> , Rev 19:7<\/span> ); in St. Luke the word occurs twice in his Gospel, Luk 1:47<\/span> , Luk 10:21<\/span> , and in Act 2:26<\/span> , quotation (see above); not found in classical Greek, but formed probably from , Hellenistic, often in LXX. At the same time the word , perfect participle, shows that this fulness of joy was caused by his full profession of belief; it was the joy of the Holy Ghost which followed on his baptism: “rejoiced greatly with all his house, having believed on the Lord,” gaudebat quod crediderat<\/em> , Blass (reading imperfect , see critical note). See also Viteau, Le Grec du N. T.<\/em> , p. 194 (1893). (- , W.H [299] , App., p. 154), cf.<\/em> , Luk 23:18<\/span> . In LXX the word is found, Exo 1:1<\/span> , but A has – 3Ma 3:27 , where A has also – . On St. Luke’s fondness for and its related forms see Friedrich, p. 6. The form preferred in Attic is . The word in text is found in Jos., Philo, and in Plato, Eryx.<\/em> , p. 392 C., cf.<\/em> Blass, in loco<\/em> , and Proleg.<\/em> , p. 19.<\/p>\n [299] Westcott and Hort’s The New Testament in Greek:<\/em> Critical Text and Notes.<\/p>\n brought. Greek. anago. Same as “loosed”, Act 16:11. <\/p>\n set meat = placed a table. Compare Psa 23:5. <\/p>\n rejoiced. See noteon “was glad”, Act 2:26. <\/p>\n believing. App-150. <\/p>\n with all his house. Greek. panoiki, an adverb. Only here. <\/p>\n 34.] ., see reff. and note on Act 16:30.<\/p>\n ] Winer renders as one who has placed his trust in God: but, as De W. observes, must give the ground of his rejoicing (see 1Co 14:18 (rec.), , I give thanks that I speak). Thus the meaning will be, rejoiced that he with all his house had been led to believe (and thus as a necessary consequence to believe in) God.<\/p>\n The expression . could only be used of a converted heathen, not of a Jew: in ch. Act 18:8, of a Jew, we have .<\/p>\n Act 16:34. , a table) Faith makes a man full of alacrity, prudent, and liberal.<\/p>\n when: Luk 5:29, Luk 19:6, Phi 4:17, 1Th 4:9, 1Th 4:10, Phm 1:7, Jam 2:14-17, 1Jo 3:18 <\/p>\n and rejoiced: Act 16:27-29, Act 2:46, Act 8:39, Isa 12:1-3, Isa 55:12, Isa 57:17, Isa 57:18, Isa 58:7-11, Isa 61:10, Luk 15:22-25, Luk 15:32, Rom 5:2, Rom 5:11, Rom 15:13, Gal 5:22, Phi 4:4, 1Pe 1:6-8 <\/p>\n Reciprocal: Deu 12:18 – rejoice 2Ch 7:10 – glad Psa 118:15 – voice Luk 10:7 – in Joh 4:53 – and himself Act 18:8 – believed 1Pe 1:8 – believing<\/p>\n THE JAILERS CONVERSION<\/p>\n And when he had brought them into his house he set meat before them, and rejoiced, believing in God with all his house.<\/p>\n Act 16:34<\/p>\n The jailer was brought near to the unseen world by the danger he had escaped: and as the light shone around he saw his past life, and the Eternal Spirit unveiled that life and made him to see the evil of it. Then his conversion grew out of the further instruction of the Apostle.<\/p>\n What sort of convert was he?<\/p>\n I. He was a believing convert.He believed promptly, without delay or doubt. He was told to believe, and did. Who will not believe what is true, what the experience of thousands promises to be true?<\/p>\n II. He was an humble convert.He fell down at the feet of the Apostle. He waited upon them in his house. A convinced soul does not want the highest seat in the synagogue. If good people dispute at all, let it be for a place at the feet of Christ.<\/p>\n III. He was a ready convert.Hearingbelievingfellowshipall in the midnight hour. When we know what Christ would have us do, any moment of delay is sin.<\/p>\n IV. He was a practical convert.He washed their stripes. He set food before them. Not easy to get up a feast in the middle of the night. He fetched them the best. He, the right sort of convert, who wants to be doing something for Christ; he can soon find something to do.<\/p>\n V. He was a joyful convert.Rejoicing in God with all his house. While waiting at table, would not the jailer ask the Apostle to teach him a psalm?<\/p>\n VI. He was an influential convert.All in his house were converted.<\/p>\n VII. He was a sensible convert.He still kept on in his position. He did not give up keeping the jail. Who so fit to be a jailer as a man who knows the Lord, and will be humane? We like those who are converted to keep to their business and to glorify Christ in that position.<\/p>\n Act 16:34. And when he had brought them into his house. Literally translated, brought them up, that is, from the court in which they then were, up into his house which was above the prison court.<\/p>\n And rejoiced, believing in God with all his house. This is better rendered and rejoiced, having believed in God. This belief was the ground of his rejoicing. It could be paraphrased thus: He with all his house rejoiced that they all had been led to believe in God. The jailor had been, of course, a Pagan until his meeting with Paul.<\/p>\n See here a special evidence and sweet fruit of the gaoler’s conversion; he brings the apostles, who were the instruments of his conversion, into his house; and having washed their stripes, refreshes their bowels: he set meat before them. The truth of conversion will manifest itself in a thankfulness, and other tokens of respect, towards those whom God has made the instruments of our conversion. True conversion changes men’s thoughts of God’s ministers, and causes men to love and honour those whom before they did disdain and scorn, persecute and hate. <\/p>\n Observe, 2. How full of joy and spiritual rejoicing this new convert was: he rejoiced. O the sweet fruit of faith in Christ! namely, peace with God, and joy in the Holy Ghost. Conversion always puts men into a joyful state: rejoicing, spiritual rejoicing, is the portion, the proper portion, and the peculiar portion, of converted persons: as it is sometimes their present portion. The gaoler, upon his believing in God, instantly rejoiced.<\/p>\n See notes on verse 33<\/p>\n 34. And leading them into his house he placed a table by them and rejoiced all over the house, believing in God. Here we see that the jailer, having received a glorious old-style jumping conversion, leaped round all over the house, shouting uproariously, while Paul and Silas sat at the table enjoying his kind hospitality, feeling much refreshed and relieved physically, because the jailer had not only diligently washed away the clotted blood from the gashes of their lacerated backs, thus expediting convalescence, but has kindly supplied them with a sumptuous meal, which they much needed. The earthquake, the miraculous excarceration of the prisoners and the conversion of the jailer, borne on rumors flying pinion, reaches the magistrates, so alarming them that they send the lictors who would thrash them, to request Paul and Silas to depart immediately. This they refuse to do till the magistrates come in person and take them out, which they do, now tremulous with fear, because of their notification that Paul is a Roman citizen, and they are liable to prosecution, dethronement, and punishment for their illegal flagellation of a Roman citizen, amid the impetuosity of the cruel mob. Hence alarmed and deeply penitent for their illegal and precipitant cruelty to the apostles, taking them out of prison with their own hands, they beg them to depart from the city.<\/p>\n And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. 34. he set meat (Greek, a table) before them ] He would not leave them a moment in the dungeon, but testify to them, how the dawning of faith had filled him … Continue reading “Exegetical and Hermeneutical Commentary of Acts 16:34”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27476","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27476","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27476"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27476\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27476"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27476"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27476"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"